The Enchiridion

The Enchiridion

Epictetus

125

TABLE OF CONTENTS

1.1

II .2

III .3

IV .4

V .5

VI .6

VII .7

VIII .8

IX .9

X .10

XI .11

XII .12

XIII .13

XIV .14

XV .15

XVI .16

XVII .17

XVIII .18

XIX .19

XX .20

XXI .21

XXII .22

XXIII .23

XXIV .24

XXV .26

XXVI .27

XXVII .28

XXVIII.29

XXIX .30

XXX .32

XXXI .33

XXXII .34

XXXIII.35

XXXIV .37

XXXV .38

XXXVI .39

XXXVII.40

XXXVIII.41

XXXIX.42

XL.43

XLI.44

XLII.45

XLIII.46

XLIV.47

XLV.48

XLVI.49

XLVII.50

XLVIII.51

XLIX.52

L.53

LI.54

I

There are things whieh are within our power, and there are things
whieh are beyond our power. Within our power are opinion, aim,
desire, aversion, and, in one word, whatever affairs are our own.
Beyond our power are body, property, reputation, office, and, in one
word, whatever are not properly our own affairs.

Now the things within our power are by nature free, unrestricted,
unhindered; but those beyond our power are weak, dependent,
restricted, alien. Remember, then, that if you attribute freedom to
things by nature dependent and take what belongs to others for
your own, you will be hindered, you will lament, you will be
disturbed, you will find fault both with gods and men. But if you take
for your own only that which is your own and view what belongs to
others just as it really is, then no one will ever compel you, no one
will restrict you; you will find fault with no one, you will accuse no
one, you will do nothing against your will; no one will hurt you, you
will not have an enemy, nor will you suffer any harm.

Aiming, therefore, at such great things, remember that you must not
allow yourself any inclination, however slight, toward the attainment
of the others; but that you must entirely quit some of them, and for
the present postpone the rest. But if you would have these, and
possess power and wealth likewise, you may miss the latter in
seeking the former; and you will certainly fail of that by which alone
happiness and freedom are procured.

Seek at once, therefore, to be able to say to every unpleasing
semblance, “You are but a semblance and by no means the real
thing.” And then examine it by those rules which you have; and first
and chiefly by this: whether it concerns the things which are within
our own power or those which are not; and if it concerns anything
beyond our power, be prepared to say that it is nothing to you.

1

II

Remember that desire demands the attainment of that of which you
are desirous; and aversion demands the avoidance of that to which
you are averse; that he who fails of the object of his desires is
disappointed; and he who incurs the object of his aversion is
wretched. If, then, you shun only those undesirable things which you
can control, you will never incur anything which you shun; but if you
shun sickness, or death, or poverty, you will run the risk of
wretchedness. Remove [the habit of] aversion, then, from all things
that are not within our power, and apply it to things undesirable
which are within our power. But for the present, altogether restrain
desire; for if you desire any of the things not within our own power,
you must necessarily be disappointed; and you are not yet secure of
those which are within our power, and so are legitimate objects of
desire. Where it is practically necessary for you to pursue or avoid
anything, do even this with discretion and gentleness and
moderation.

2

Ill

With regard to whatever objeets either delight the mind or
contribute to use or are tenderly beloved, remind yourself of what
nature they are, beginning with the merest trifles: if you have a
favorite cup, that it is but a cup of which you are fond of-for thus, if
it is broken, you can bear it; if you embrace your child or your wife,
that you embrace a mortal-and thus, if either of them dies, you can
bear it.

3

IV

When you set about any aetion, remind yourself of what nature the
aetion is. If you are going to bathe, represent to yourself the
ineidents usual in the bath-some persons pouring out, others
pushing in, others seolding, others pilfering. And thus you will more
safely go about this aetion if you say to yourself, “I will now go to
bathe and keep my own will in harmony with nature.” And so with
regard to every other aetion. For thus, if any impediment arises in
bathing, you will be able to say, “It was not only to bathe that I
desired, but to keep my will in harmony with nature; and I shall not
keep it thus if I am out of humor at things that happen.”

4

V

Men are disturbed not by things, but by the views whieh they take of
things. Thus death is nothing terrible, else it would have appeared so
to Soerates. But the terror eonsists in our notion of death, that it is
terrible. When, therefore, we are hindered or disturbed, or grieved,
let us never impute it to others, but to ourselves-that is, to our own
views. It is the action of an uninstructed person to reproach others
for his own misfortunes; of one entering upon instruction, to
reproach himself; and one perfectly instructed, to reproach neither
others nor himself.

5

VI

Be not elated at any exeellenee not your own. If a horse should be
elated, and say, “I am handsome,” it might be endurable. But when
you are elated and say, “I have a handsome horse,” know that you are
elated only on the merit of the horse. What then is your own? The
use of the phenomena of existence. So that when you are in
harmony with nature in this respect, you will be elated with some
reason; for you will be elated at some good of your own.

6

VII

As in a voyage, when the ship is at anehor, if you go on shore to get
water, you may amuse yourself with picking up a shellfish or a truffle
in your way, but your thoughts ought to be bent toward the ship,
and perpetually attentive, lest the captain should call, and then you
must leave all these things, that you may not have to be carried on
board the vessel, bound like a sheep; thus likewise in life, if, instead
of a truffle or shellfish, such a thing as a wife or a child be granted
you, there is no objection; but if the captain calls, run to the ship,
leave all these things, and never look behind. But if you are old,
never go far from the ship, lest you should be missing when called
for.

7

VIII

Demand not that events should happen as you wish; but wish them
to happen as they do happen, and you will go on well.

8

IX

Sickness is an impediment to the body, but not to the will unless
itself pleases. Lameness is an impediment to the leg, but not to the
will; and say this to yourself with regard to everything that happens.
For you will find it to be an impediment to something else, but not
truly to yourself.

9

X

Upon every aecident, remember to turn toward yourself and inquire
what faeulty you have for its use. If you eneounter a handsome
person, you will find eontinenee the faculty needed; if pain, then
fortitude; if reviling, then patience. And when thus habituated, the
phenomena of existence will not overwhelm you.

lO

XI

Never say of anything, “I have lost it,” but, “I have restored it.” Has
your ehild died? It is restored. Has your wife died? She is restored.
Has your estate been taken away? That likewise is restored. “But it
was a bad man who took it.” What is it to you by whose hands he
who gave it has demanded it again? While he permits you to possess
it, hold it as something not your own, as do travelers at an inn.

11

XII

If you would improve, lay aside sueh reasonings as these: “If I negleet
my affairs, I shall not have a maintenanee; if I do not punish my
servant, he will be good for nothing.” For it were better to die of
hunger, exempt from grief and fear, than to live in affluenee with
perturbation; and it is better that your servant should be bad than
you unhappy.

Begin therefore with little things. Is a little oil spilled or a little wine
stolen? Say to yourself, “This is the priee paid for peaee and
tranquillity; and nothing is to be had for nothing.” And when you eall
your servant, eonsider that it is possible he may not eome at your
eall; or, if he does, that he may not do what you wish. But it is not at
all desirable for him, and very undesirable for you, that it should be
in his power to eause you any disturbanee.

12

XIII

If you would improve, be eontent to be thought foolish and dull with
regard to externals. Do not desire to be thought to know anything;
and though you should appear to others to be somebody, distrust
yourself. For be assured, it is not easy at once to keep your will in
harmony with nature and to secure externals; but while you are
absorbed in the one, you must of necessity neglect the other.

13

XIV

If you wish your children and your wife and your friends to live
forever, you are foolish, for you wish things to be in your power
whieh are not so, and what belongs to others to be your own. So
likewise, if you wish your servant to be without fault, you are foolish,
for you wish viee not to be viee but something else. But if you wish
not to be disappointed in your desires, that is in your own power.
Exereise, therefore, what is in your power. A man’s master is he who
is able to eonfer or remove whatever that man seeks or shuns.
Whoever then would be free, let him wish nothing, let him deeline
nothing, whieh depends on others; else he must neeessarily be a
slave.

14

XV

Remember that you must behave as at a banquet. Is anything
brought round to you? Put out your hand and take a moderate share.
Does it pass by you? Do not stop it. Is it not yet eome? Do not yearn
in desire toward it, but wait till it reaches you. So with regard to
children, wife, office, riches; and you will some time or other be
worthy to feast with the gods. And if you do not so much as take the
things which are set before you, but are able even to forego them,
then you will not only be worthy to feast with the gods, but to rule
with them also. For, by thus doing, Diogenes and Heraclitus, and
others like them, deservedly became divine, and were so recognized.

15

XVI

When you see anyone weeping for grief, either that his son has gone
abroad or that he has suffered in his affairs, take care not to be
overcome by the apparent evil, but discriminate and be ready to say,
“What hurts this man is not this occurrence itself-for another man
might not be hurt by it-but the view he chooses to take of it.” As far
as conversation goes, however, do not disdain to accommodate
yourself to him and, if need be, to groan with him. Take heed,
however, not to groan inwardly, too.

XVII

Remember that you are an aetor in a drama of sueh sort as the
Author ehooses-if short, then in a short one; if long, then in a long
one. If it be his pleasure that you should enaet a poor man, or a
eripple, or a ruler, or a private citizen, see that you act it well. For
this is your business-to act well the given part, but to choose it
belongs to another.

17

XVIII

When a raven happens to eroak unluckily, be not overcome by
appearances, but discriminate and say, “Nothing is portended to me,
either to my paltry body, or property, or reputation, or children, or
wife. But to me all portents are lucky if 1 will. For whatsoever
happens, it belongs to me to derive advantage therefrom.”

i8

XIX

You can be unconquerable if you enter into no combat in which it is
not in your own power to conquer. When, therefore, you see anyone
eminent in honors or power, or in high esteem on any other
account, take heed not to be bewildered by appearances and to
pronounce him happy; for if the essence of good consists in things
within our own power, there will be no room for envy or emulation.
But, for your part, do not desire to be a general, or a senator, or a
consul, but to be free; and the only way to this is a disregard of
things which lie not within our own power.

19

XX

Remember that it is not he who gives abuse or blows, who affronts,
but the view we take of these things as insulting. When, therefore,
anyone provokes you, be assured that it is your own opinion whieh
provokes you. Try, therefore, in the first place, not to be bewildered
by appearances. For if you once gain time and respite, you will more
easily command yourself.

20

XXI

Let death and exile, and all other things whieh appear terrible, be
daily before your eyes, but death ehiefly; and you will never
entertain an abjeet thought, nor too eagerly eovet anything.

21

XXII

If you have an earnest desire toward philosophy, prepare yourself
from the very first to have the multitude laugh and sneer, and say,
“He is returned to us a philosopher all at onee”; and, “Whenee this
supereilious look?” Now, for your part, do not have a supereilious
look indeed, but keep steadily to those things which appear best to
you, as one appointed by God to this particular station. For
remember that, if you are persistent, those very persons who at first
ridiculed will afterwards admire you. But if you are conquered by
them, you will incur a double ridicule.

22

XXIII

If you ever happen to turn your attention to externals, for the
pleasure of anyone, be assured that you have ruined your scheme of
life. Be content, then, in everything, with being a philosopher; and if
you wish to seem so likewise to anyone, appear so to yourself, and it
will suffice you.

23

XXIV

Let not such considerations as these distress you: “I shall live in
discredit and be nobody anywhere.” For if discredit be an evil, you
can no more be involved in evil through another than in baseness. Is
it any business of yours, then, to get power or to be admitted to an
entertainment? By no means. How then, after all, is this discredit?
And how it is true that you will be nobody anywhere when you ought
to be somebody in those things only which are within your own
power, in which you may be of the greatest consequence? “But my
friends will be unassisted.” What do you mean by “unassisted”? They
will not have money from you, nor will you make them Roman
citizens. Who told you, then, that these are among the things within
our own power, and not rather the affairs of others? And who can
give to another the things which he himself has not? “Well, but get

them, then, that we too may have a share.” If 1 can get them with the
preservation of my own honor and fidelity and self-respect, show
me the way and 1 will get them; but if you require me to lose my own
proper good, that you may gain what is no good, consider how
unreasonable and foolish you are. Besides, which would you rather
have, a sum of money or a faithful and honorable friend? Rather
assist me, then, to gain this character than require me to do those
things by which 1 may lose it. Well, but my country, say you, as far as
depends upon me, will be unassisted. Here, again, what assistance is
this you mean? It will not have porticos nor baths of your providing?
And what signifies that? Why, neither does a smith provide it with
shoes, nor a shoemaker with arms. It is enough if everyone fully
performs his own proper business. And were you to supply it with
another faithful and honorable citizen, would not he be of use to it?
Yes. Therefore neither are you yourself useless to it. “What place,

then, ” say you, “shall 1 hold in the state?” Whatever you can hold with
the preservation of your fidelity and honor. But if, by desiring to be
useful to that, you lose these, how can you serve your country when
you have become faithless and shameless?

24

XXV

Is anyone preferred before you at an entertainment, or in eourtesies,
or in confidential intercourse? If these things are good, you ought to
rejoice that he has them; and if they are evil, do not be grieved that
you have them not. And remember that you cannot be permitted to
rival others in externals without using the same means to obtain

them. For how can he who will not haunt the door of any man, will
not attend him, will not praise him, have an equal share with him
who does these things? You are unjust, then, and unreasonable if
you are unwilling to pay the price for which these things are sold,
and would have them for nothing. For how much are lettuces sold?
An obulus, for instance. If another, then, paying an obulus, takes the
lettuces, and you, not paying it, go without them, do not imagine
that he has gained any advantage over you. For as he has the
lettuces, so you have the obulus which you did not give. So, in the
present case, you have not been invited to such a person’s
entertainment because you have not paid him the price for which a
supper is sold. It is sold for praise; it is sold for attendance. Give him,

then, the value if it be for your advantage. But if you would at the
same time not pay the one, and yet receive the other, you are
unreasonable and foolish. Have you nothing, then, in place of the
supper? Yes, indeed, you have-not to praise him whom you do not
like to praise; not to bear the insolence of his lackeys.

XXVI

The will of nature may be learned from things upon which we are all
agreed. As when our neighbor’s boy has broken a cup, or the like, we
are ready at once to say, “These are casualties that will happen”; be
assured, then, that when your own cup is likewise broken, you ought
to be affected just as when another’s cup was broken. Now apply this
to greater things. Is the child or wife of another dead? There is no
one who would not say, “This is an accident of mortality.” But if
anyone’s own child happens to die, it is immediately, “Alas! how
wretched am 1!” It should be always remembered how we are
affected on hearing the same thing concerning others.

26

XXVII

As a mark is not set up for the sake of missing the aim, so neither
does the nature of evil exist in the world.

27

XXVIII

If a person had delivered up your body to some passer-by, you would
certainly be angry. And do you feel no shame in delivering up your
own mind to any reviler, to be disconcerted and confounded?

28

XXIX

In every affair eonsider what preeedes and what follows, and then
undertake it. Otherwise you will begin with spirit, indeed, eareless of
the eonsequenees, and when these are developed, you will
shamefully desist. “I would eonquer at the Olympie Games.” But
eonsider what preeedes and what follows, and then, if it be for your
advantage, engage in the affair. You must eonform to rules, submit to
a diet, refrain from dainties; exereise your body, whether you ehoose
it or not, at a stated hour, in heat and eold; you must drink no cold
water, and sometimes no wine-in a word, you must give yourself up
to your trainer as to a physician. Then, in the combat, you may be
thrown into a ditch, dislocate your arm, turn your ankle, swallow an
abundance of dust, receive stripes [for negligence], and, after all,
lose the victory. When you have reckoned up all this, if your
inclination still holds, set about the combat. Otherwise, take notice,
you will behave like children who sometimes play wrestlers,
sometimes gladiators, sometimes blow a trumpet, and sometimes
act a tragedy, when they happen to have seen and admired these
shows. Thus you too will be at one time a wrestler, and another a
gladiator; now a philosopher, now an orator; but nothing in earnest.
Like an ape you mimic all you see, and one thing after another is
sure to please you, but is out of favor as soon as it becomes familiar.
For you have never entered upon anything considerately; nor after
having surveyed and tested the whole matter, but carelessly, and
with a halfway zeal. Thus some, when they have seen a philosopher
and heard a man speaking like Euphrates-though, indeed, who can
speak like him?-have a mind to be philosophers, too. Consider first,
man, what the matter is, and what your own nature is able to bear. If
you would be a wrestler, consider your shoulders, your back, your
thighs; for different persons are made for different things. Do you
think that you can act as you do and be a philosopher, that you can
eat, drink, be angry, be discontented, as you are now? You must
watch, you must labor, you must get the better of certain appetites.

29

must quit your acquaintances, be despised by your servant, be
laughed at by those you meet; eome off worse than others in
everything-in offiees, in honors, before tribunals. When you have
fully considered all these things, approaeh, if you please-that is, if,
by parting with them, you have a mind to purehase serenity,
freedom, and tranquillity. If not, do not eome hither; do not, like
children, be now a philosopher, then a publiean, then an orator, and
then one of Caesar’s officers. These things are not consistent. You
must be one man, either good or bad. You must eultivate either your
own reason or else externals; apply yourself either to things within
or without you-that is, be either a philosopher or one of the mob.

30

XXX

Duties are universally measured by relations. Is a certain man your
father? In this are implied taking care of him, submitting to him in all
things, patiently receiving his reproaches, his correction. But he is a
bad father. Is your natural tie, then, to a good father? No, but to a
father. Is a brother unjust? Well, preserve your own just relation
toward him. Consider not what he does, but what you are to do to
keep your own will in a state conformable to nature, for another
cannot hurt you unless you please. You will then be hurt when you
consent to be hurt. In this manner, therefore, if you accustom
yourself to contemplate the relations of neighbor, citizen,
commander, you can deduce from each the corresponding duties.

31

XXXI

Be assured that the essenee of piety toward the gods lies in this-to
form right opinions eoneerning them, as existing and as governing
the universe justly and well. And fix yourself in this resolution, to
obey them, and yield to them, and willingly follow them amidst all
events, as being ruled by the most perfeet wisdom. For thus you will
never find fault with the gods, nor aceuse them of negleeting you.
And it is not possible for this to be affeeted in any other way than by
withdrawing yourself from things which are not within our own
power, and by making good or evil to consist only in those which
are. For if you suppose any other things to be either good or evil, it is
inevitable that, when you are disappointed of what you wish or incur
what you would avoid, you should reproach and blame their authors.
For every creature is naturally formed to flee and abhor things that
appear hurtful and that which causes them; and to pursue and
admire those which appear beneficial and that which causes them. It
is impracticable, then, that one who supposes himself to be hurt
should rejoice in the person who, as he thinks, hurts him, just as it is
impossible to rejoice in the hurt itself. Hence, also, a father is reviled
by his son when he does not impart the things which seem to be
good; and this made Polynices and Eteocles mutually enemies-that
empire seemed good to both. On this account the husbandman
reviles the gods; [and so do] the sailor, the merchant, or those who
have lost wife or child. For where our interest is, there, too, is piety
directed. So that whoever is careful to regulate his desires and
aversions as he ought is thus made careful of piety likewise. But it
also becomes incumbent on everyone to offer libations and
sacrifices and first fruits, according to the customs of his country,
purely, and not heedlessly nor negligently; not avariciously, nor yet
extravagantly.

32

XXXII

When you have reeourse to divination, remember that you know not
what the event will be, and you come to learn it of the diviner; but of
what nature it is you knew before coming; at least, if you are of
philosophic mind. For if it is among the things not within our own
power, it can by no means be either good or evil. Do not, therefore,
bring with you to the diviner either desire or aversion-else you will
approach him trembling-but first clearly understand that every
event is indifferent and nothing to you, of whatever sort it may be;
for it will be in your power to make a right use of it, and this no one
can hinder. Then come with confidence to the gods as your
counselors; and afterwards, when any counsel is given you,
remember what counselors you have assumed, and whose advice
you will neglect if you disobey. Come to divination as Socrates
prescribed, in cases of which the whole consideration relates to the
event, and in which no opportunities are afforded by reason or any
other art to discover the matter in view. When, therefore, it is our
duty to share the danger of a friend or of our country, we ought not
to consult the oracle as to whether we shall share it with them or
not. For though the diviner should forewarn you that the auspices
are unfavorable, this means no more than that either death or
mutilation or exile is portended. But we have reason within us; and it
directs us, even with these hazards, to stand by our friend and our
country. Attend, therefore, to the greater diviner, the Pythian God,
who once cast out of the temple him who neglected to save his
friend.

33

XXXIII

Begin by prescribing to yourself some character and demeanor, such
as you may preserve both alone and in company.

Be mostly silent, or speak merely what is needful, and in few words.
We may, however, enter sparingly into discourse sometimes, when
occasion calls for it; but let it not run on any of the common
subjects, as gladiators, or horse races, or athletic champions, or
food, or drink-the vulgar topics of conversation-and especially not
on men, so as either to blame, or praise, or make comparisons. If you
are able, then, by your own conversation, bring over that of your
company to proper subjects; but if you happen to find yourself
among strangers, be silent.

Let not your laughter be loud, frequent, or abundant.

Avoid taking oaths, if possible, altogether; at any rate, so far as you
are able.

Avoid public and vulgar entertainments; but if ever an occasion calls
you to them, keep your attention upon the stretch, that you may not
imperceptibly slide into vulgarity. For be assured that if a person be
ever so pure himself, yet, if his companion be corrupted, he who
converses with him will be corrupted likewise.

Provide things relating to the body no further than absolute need
requires, as meat, drink, clothing, house, retinue. But cut off
everything that looks toward show and luxury.

Before marriage guard yourself with all your ability from unlawful
intercourse with women; yet be not uncharitable or severe to those
who are led into this, nor boast frequently that you yourself do
otherwise.

If anyone tells you that a certain person speaks ill of you, do not
make excuses about what is said of you, but answer: “He was

34

ignorant of my other faults, else he would not have mentioned these
alone.”

It is not neeessary for you to appear often at publie speetacles; but if
ever there is a proper oecasion for you to be there, do not appear
more solieitous for any other than for yourself-that is, wish things
to be only just as they are, and only the best man to win; for thus
nothing will go against you. But abstain entirely from aeclamations
and derision and violent emotions. And when you come away, do not
discourse a great deal on what has passed and what contributes
nothing to your own amendment. For it would appear by such
discourse that you were dazzled by the show.

Be not prompt or ready to attend private recitations; but if you do
attend, preserve your gravity and dignity, and yet avoid making
yourself disagreeable.

When you are going to confer with anyone, and especially with one
who seems your superior, represent to yourself how Socrates or
Zeno would behave in such a case, and you will not be at a loss to
meet properly whatever may occur.

When you are going before anyone in power, fancy to yourself that
you may not find him at home, that you may be shut out, that the
doors may not be opened to you, that he may not notice you. If, with
all this, it be your duty to go, bear what happens and never say to
yourself, “It was not worth so much”; for this is vulgar, and like a
man bewildered by externals.

In company, avoid a frequent and excessive mention of your own
actions and dangers. For however agreeable it may be to yourself to
allude to the risks you have run, it is not equally agreeable to others
to hear your adventures. Avoid likewise an endeavor to excite
laughter, for this may readily slide you into vulgarity, and, besides,
may be apt to lower you in the esteem of your acquaintance.
Approaches to indecent discourse are likewise dangerous.
Therefore, when anything of this sort happens, use the first fit
opportunity to rebuke him who makes advances that way, or, at

35

least, by silence and blushing and a serious look show yourself to be
displeased by such talk.

3 ^

XXXIV

If you are dazzled by the semblanee of any promised pleasure, guard
yourself against being bewildered by it; but let the affair wait your
leisure, and proeure yourself some delay. Then bring to your mind
both points of time-that in whieh you shall enjoy the pleasure, and
that in which you will repent and reproach yourself, after you have
enjoyed it-and set before you, in opposition to these, how you will
rejoice and applaud yourself if you abstain. And even though it
should appear to you a seasonable gratification, take heed that its
enticements and allurements and seductions may not subdue you,
but set in opposition to this how much better it is to be conscious of
having gained so great a victory.

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XXXV

When you do anything from a clear judgment that it ought to be
done, never shrink from being seen to do it, even though the world
should misunderstand it; for if you are not acting rightly, shun the
action itself; if you are, why fear those who wrongly censure you?

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XXXVI

As the proposition, “either it is day or it is night,” has much force in a
disjunctive argument, but none at all in a conjunctive one, so, at a
feast, to choose the largest share is very suitable to the bodily
appetite, but utterly inconsistent with the social spirit of the
entertainment. Remember, then, when you eat with another, not
only the value to the body of those things which are set before you,
but also the value of proper courtesy toward your host.

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XXXVII

If you have assumed any eharacter beyond your strength, you have
both demeaned yourself ill in that and quitted one which you might
have supported.

40

XXXVIII

As in walking you take care not to tread upon a nail, or turn your
foot, so likewise take care not to hurt the ruling faculty of your
mind. And if we were to guard against this in every action, we should
enter upon action more safely.

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XXXIX

The body is to everyone the proper measure of its possessions, as
the foot is of the shoe. If, therefore, you stop at this, you will keep
the measure; but if you move beyond it, you must neeessarily be
earried forward, as down a preeipiee; as in the ease of a shoe, if you
go beyond its fitness to the foot, it eomes first to be gilded, then
purple, and then studded with jewels. For to that whieh onee
exeeeds the fit measure there is no bound.

42

XL

Women from fourteen years old are flattered by men with the title
of mistresses. Therefore, perceiving that they are regarded only as
qualified to give men pleasure, they begin to adorn themselves, and
in that to place all their hopes. It is worth while, therefore, to try
that they may perceive themselves honored only so far as they
appear beautiful in their demeanor and modestly virtuous.

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XLI

It is a mark of want of intellect to spend much time in things relating
to the body, as to be immoderate in exercises, in eating and drinking,
and in the discharge of other animal functions. These things should
be done incidentally and our main strength be applied to our reason.

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XLII

When any person does ill by you, or speaks ill of you, remember that
he aets or speaks from an impression that it is right for him to do so.
Now it is not possible that he should follow what appears right to
you, but only what appears so to himself. Therefore, if he judges
from false appearanees, he is the person hurt, since he, too, is the
person deceived. For if anyone takes a true proposition to be false,
the proposition is not hurt, but only the man is deceived. Setting
out, then, from these principles, you will meekly bear with a person
who reviles you, for you will say upon every occasion, “It seemed so
to him.”

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XLIII

Everything has two handles: one by which it may be borne, another
by which it cannot. If your brother acts unjustly, do not lay hold on
the affair by the handle of his injustice, for by that it cannot be
borne, but rather by the opposite-that he is your brother, that he
was brought up with you; and thus you will lay hold on it as it is to
be borne.

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XLIV

These reasonings have no logieal connection: “I am richer than you,
therefore I am your superior.” “I am more eloquent than you,
therefore I am your superior.” The true logical connection is rather
this: “1 am richer than you, therefore my possessions must exceed
yours.” “1 am more eloquent than you, therefore my style must
surpass yours.” But you, after all, consist neither in property nor in
style.

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XLV

Does anyone bathe hastily? Do not say that he does it ill, but hastily.
Does anyone drink mueh wine? Do not say that he does ill, but that
he drinks a great deal. For unless you perfeetly understand his
motives, how should you know if he aets ill? Thus you will not risk
yielding to any appearances but such as you fully comprehend.

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XLVI

Never proclaim yourself a philosopher, nor make much talk among
the ignorant about your principles, but show them by actions. Thus,
at an entertainment, do not discourse how people ought to eat, but
eat as you ought. For remember that thus Socrates also universally
avoided all ostentation. And when persons came to him and desired
to be introduced by him to philosophers, he took them and
introduced them; so well did he bear being overlooked. So if ever
there should be among the ignorant any discussion of principles, be
for the most part silent. For there is great danger in hastily throwing
out what is undigested. And if anyone tells you that you know
nothing, and you are not nettled at it, then you may be sure that you
have really entered on your work. For sheep do not hastily throw up
the grass to show the shepherds how much they have eaten, but,
inwardly digesting their food, they produce it outwardly in wool and
milk. Thus, therefore, do you not make an exhibition before the
ignorant of your principles, but of the actions to which their
digestion gives rise.

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XLVII

When you have learned to nourish your body frugally, do not pique
yourself upon it; nor, if you drink water, be saying upon every
oeeasion, “1 drink water.” But first eonsider how mueh more frugal
are the poor than we, and how much more patient of hardship. If at
any time you would inure yourself by exercise to labor and privation,
for your own sake and not for the public, do not attempt great feats;
but when you are violently thirsty, just rinse your mouth with water,
and tell nobody.

XLVIII

The condition and characteristic of a vulgar person is that he never
looks for either help or harm from himself, but only from externals.
The condition and characteristic of a philosopher is that he looks to
himself for all help or harm. The marks of a proficient are that he
censures no one, praises no one, blames no one, accuses no one;
says nothing concerning himself as being anybody or knowing
anything. When he is in any instance hindered or restrained, he
accuses himself; and if he is praised, he smiles to himself at the
person who praises him; and if he is censured, he makes no defense.
But he goes about with the caution of a convalescent, careful of
interference with anything that is doing well but not yet quite
secure. He restrains desire; he transfers his aversion to those things
only which thwart the proper use of our own will; he employs his
energies moderately in all directions; if he appears stupid or
ignorant, he does not care; and, in a word, he keeps watch over
himself as over an enemy and one in ambush.

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XLIX

When anyone shows himself vain on being able to understand and
interpret the works of Chrysippus, say to yourself: “Unless
Chrysippus had written obseurely, this person would have had
nothing to be vain of. But what do 1 desire? To understand nature,
and follow her. 1 ask, then, who interprets her; and hearing that
Chrysippus does, 1 have reeourse to him. 1 do not understand his
writings. 1 seek, therefore, one to interpret them.” So far there is
nothing to value myself upon. And when 1 find an interpreter, what
remains is to make use of his instructions. This alone is the valuable
thing. But if 1 admire merely the interpretation, what do 1 become
more than a grammarian, instead of a philosopher, except, indeed,
that instead of Homer 1 interpret Chrysippus? When anyone,
therefore, desires me to read Chrysippus to him, 1 rather blush when
1 cannot exhibit actions that are harmonious and consonant with his
discourse.

L

Whatever rules you have adopted, abide by them as laws, and as if
you would be impious to transgress them; and do not regard what
anyone says of you, for this, after all, is no eoneern of yours. How
long, then, will you delay to demand of yourself the noblest
improvements, and in no instance to transgress the judgments of
reason? You have received the philosophic principles with which you
ought to be conversant; and you have been conversant with them.
For what other master, then, do you wait as an excuse for this delay
in self-reformation? You are no longer a boy but a grown man. If,
therefore, you will be negligent and slothful, and always add
procrastination to procrastination, purpose to purpose, and fix day
after day in which you will attend to yourself, you will insensibly
continue to accomplish nothing and, living and dying, remain of
vulgar mind. This instant, then, think yourself worthy of living as a
man grown up and a proficient. Let whatever appears to be the best
be to you an inviolable law. And if any instance of pain or pleasure,
glory or disgrace, be set before you, remember that now is the
combat, now the Olympiad comes on, nor can it be put off; and that
by one failure and defeat honor may be lost or-won. Thus Socrates
became perfect, improving himself by everything, following reason
alone. And though you are not yet a Socrates, you ought, however, to
live as one seeking to be a Socrates.

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LI

The first and most necessary topic in philosophy is the practical
application of principles, as, We ought not to lie; the second is that of
demonstrations as. Why it is that we ought not to lie; the third, that
which gives strength and logical connection to the other two, as.
Why this is a demonstration. For what is demonstration? What is a
consequence? What a contradiction? What truth? What falsehood?
The third point is then necessary on account of the second; and the
second on account of the first. But the most necessary, and that
whereon we ought to rest, is the first. But we do just the contrary.
For we spend all our time on the third point and employ all our
diligence about that, and entirely neglect the first. Therefore, at the
same time that we lie, we are very ready to show how it is
demonstrated that lying is wrong.

Upon all occasions we ought to have these maxims ready at hand:

Conduct me, Zeus, and thou, O Destiny,

Wherever your decrees have fixed my lot.

1 follow cheerfully; and, did I not.

Wicked and wretched, 1 mustfollow still.

Who’er yields properly to Fate is deemed
Wise among men, and knows the laws of Heaven.

And this third:

“O Crito, if it thus pleases the gods, thus let it be.”

“Anytus and Melitus may kill me indeed; but hurt me they
cannot.”

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